\u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05d9\u05db\u05dd<\/p>\n
Between Me and You<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Between G-d and Israel<\/p>\n
Forty days and nights after Moshe Rabbeinu climbed up Mt. Sinai to receive the teachings of the Torah, and just moments before he is about to return to the people, Hashem turns and whispers to him the following secret:<\/p>\n
\u201cI have a nice gift in My treasure house, and its name is Shabbat. I wish to give it to Israel; please inform them.\u201d As is written (Sh\u2019mot 31,13): that you should know that I am G-d Who sanctifies you. (Tr. Betzah 16a)<\/p>\n
This Talmudic passage is referring to a short, very remarkable passage in Parashat Ki Tisa, which expresses, almost incidentally, the full significance of the Sabbath day. The passage starts with the beginning of the above-quoted verse:<\/p>\n
\u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d3\u05bc\u05b7\u05d1\u05b5\u05bc\u05e8 \u05d0\u05b6\u05dc \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b5\u05d0\u05de\u05b9\u05e8
\u05d0\u05b7\u05da\u05b0 \u05d0\u05b6\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b0\u05ea\u05b9\u05ea\u05b7\u05d9 \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e8\u05d5\u05bc \u05db\u05bc\u05b4\u05d9 \u05d0\u05d5\u05b9\u05ea \u05d4\u05b4\u05d5\u05d0 \u05d1\u05bc\u05b5\u05d9\u05e0\u05b4\u05d9 \u05d5\u05bc\u05d1\u05b5\u05d9\u05e0\u05b5\u05d9\u05db\u05b6\u05dd …<\/p>\n
Speak to the Children of Israel, saying:
Keep My Sabbaths, for it is a sign between Me and you…<\/p>\n
This moving phrase, between Me and you, expresses the secret, profound bonds between Hashem and us, via the holy and exalted day of Sabbath.<\/p>\n
The six verses of this passage seem, at first glance, to be fairly repetitive, emphasizing similar themes over and over. But upon careful study, we find a perfectly constructed, dual-level configuration. The lower level of the Sabbath day is directed towards us, Israel – whereas the higher one turns toward Hashem. Verse 14 addresses Am Yisrael:<\/p>\n
\u05d5\u05bc\u05e9\u05c1\u05b0\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b6\u05dd \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05db\u05bc\u05b4\u05d9 \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05d4\u05b4\u05d5\u05d0 \u05dc\u05b8\u05db\u05b6\u05dd …<\/p>\n
Keep the Sabbath day, for it is holy unto you …<\/p>\n
The emphasis is on the word \u201cyou:\u201d The Sabbath is very special for you, the Children of Israel. In what way is it special? The preceding verse explains:<\/p>\n
\u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea \u05db\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4' \u05de\u05b0\u05e7\u05b7\u05d3\u05bc\u05b4\u05e9\u05c1\u05b0\u05db\u05b6\u05dd.<\/p>\n
\u00a0to know that I am G-d, He Who sanctifies you.<\/p>\n
The Sabbath exists so that our own greatness will be known: that Hashem Himself singled us out from among all the nations and sanctified us.<\/p>\n
This first level, however, is followed immediately by the higher level. Verse 15 describes the seventh day as\u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05dc\u05b7\u05d4' , a Sabbath of Sabbaths, holy unto G-d. The double form of the word Sabbath shows its duality: While the first level is special for Israel, the top level is holy unto G-d, special for Hashem. In what way?<\/p>\n
… \u05d0\u05d5\u05b9\u05ea \u05d4\u05b4\u05d5\u05d0 \u05dc\u05b0\u05e2\u05b9\u05dc\u05b8\u05dd \u05db\u05bc\u05b4\u05d9 \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 \u05d4' \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5
\u05d5\u05bc\u05d1\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05e9\u05c1\u05b8\u05d1\u05b7\u05ea \u05d5\u05b7\u05d9\u05bc\u05b4\u05e0\u05bc\u05b8\u05e4\u05b7\u05e9\u05c1.<\/p>\n
It is an eternal sign, for in six days G-d made the heavens and the earth, and on the seventh day He rested. (verse 17)<\/p>\n
That is, it attests to the creation of the world in six days by the Master of the Universe.<\/p>\n
This two-level division is manifest, as well, in the punishment for the desecration of the Sabbath. On the first level, the punishment for willful desecration is karet, cutting off:<\/p>\n
\u05db\u05bc\u05b4\u05d9 \u05db\u05bc\u05b8\u05dc \u05d4\u05b8\u05e2\u05b9\u05e9\u05c2\u05b6\u05d4 \u05d1\u05b8\u05d4\u05bc \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d5\u05b0\u05e0\u05b4\u05db\u05b0\u05e8\u05b0\u05ea\u05b8\u05d4 \u05d4\u05b7\u05e0\u05bc\u05b6\u05e4\u05b6\u05e9\u05c1 \u05d4\u05b7\u05d4\u05b4\u05d5\u05d0 \u05de\u05b4\u05e7\u05bc\u05b6\u05e8\u05b6\u05d1 \u05e2\u05b7\u05de\u05bc\u05b6\u05d9\u05d4\u05b8.<\/p>\n
He who performs work on [the Sabbath],
that soul will be cut off from the midst of its people. (verse 14)<\/p>\n
The very next verse contains the second, higher level:<\/p>\n
…\u05db\u05bc\u05b8\u05dc \u05d4\u05b8\u05e2\u05b9\u05e9\u05c2\u05b6\u05d4 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05de\u05d5\u05b9\u05ea \u05d9\u05d5\u05bc\u05de\u05b8\u05ea.<\/p>\n
\u00a0…whoever performs work on the Sabbath day shall surely die. (verse 15)<\/p>\n
What is the difference between \u201ccutting off\u201d and death?<\/p>\n
We explained above that the first passage emphasizes the sanctity of Israel (as in the verses, \u201cI am G-d Who sanctifies you\u201d and \u201cit shall be holy unto you\u201d). One who willfully desecrates the Sabbath forfeits his right to be included in the Nation of Israel; he has actively taken himself out of their midst. As the Torah states, \u201che shall be cut off from his people.\u201d<\/p>\n
But the second passage emphasizes the Divine sanctity of the Sabbath: \u201ca Sabbath of Sabbaths, holy unto G-d\u201d (verse 15). Thus, one who purposefully profanes G-d\u2019s sanctity renders himself empty of G-d\u2019s presence within himself \u2013 a total negation of his life: \u201c\u2026he shall surely die.\u201d<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 For How Long?<\/p>\n
Let us return to and carefully consider the first level, in Verse 13: Keep My Sabbaths, for it is a sign between Me and you, for your generations… This means that we must take care, generation after generation, to preserve in our hearts and wait with anticipation throughout each week for the arrival of the Sabbath day. There is no mention of an \u201ceverlasting covenant.\u201d<\/p>\n
This last phrase does, however, appear in the second level:<\/p>\n
\u05d5\u05b0\u05e9\u05c1\u05b8\u05de\u05b0\u05e8\u05d5\u05bc \u05d1\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b0\u05d3\u05b9\u05e8\u05b9\u05ea\u05b8\u05dd \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd…<\/p>\n
\u00a0Bnei Yisrael shall keep the Sabbath, to make the Sabbath,
throughout their generations, an eternal covenant… (verse 16)<\/p>\n
The first level emphasizes the Nation of Israel, and therefore the commitment is limited only to \u201cyour generations.\u201d On the second level, however, emphasizing that G-d is eternal and everlasting, the phrase \u201ceternal covenant\u201d is appropriate.<\/p>\n
This distinction is reminiscent of the words Hashem used when speaking to Moshe at the Burning Bush (3,15): \u201cThis is My name forever, This is My remembrance for every generation\u201d \u2013 which tell us that Hashem is setting His Havayah Name forever, whereas Am Yisrael is limited only to its generations.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 To Make the Sabbath<\/p>\n
The afore-mentioned verse says that we must \u201cmake the Sabbath.\u201d What does this mean?<\/p>\n
I believe that the explanation provided by my son, Rav Yitzchak Chaim, is correct: We must set the Sabbath and make it into a covenantal sign. That is, Bnei Yisrael must make sure, throughout the generations, that the Sabbath will be an eternal sign of their covenant with Hashem. This is done by refraining from forbidden work on this day. The Torah continues to explain:<\/p>\n
\u05d1\u05bc\u05b5\u05d9\u05e0\u05b4\u05d9 \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05d5\u05b9\u05ea \u05d4\u05b4\u05d5\u05d0 \u05dc\u05b0\u05e2\u05b9\u05dc\u05b8\u05dd,
\u05db\u05bc\u05b4\u05d9 \u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05e2\u05b8\u05e9\u05c2\u05b8\u05d4 \u05d4' \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b8\u05de\u05b7\u05d9\u05b4\u05dd \u05d5\u05b0\u05d0\u05b6\u05ea \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d5\u05bc\u05d1\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05e9\u05c1\u05b8\u05d1\u05b7\u05ea \u05d5\u05b7\u05d9\u05bc\u05b4\u05e0\u05bc\u05b8\u05e4\u05b7\u05e9\u05c1.<\/p>\n
Between Me and the children of Israel, it is forever a sign
that in six days G-d created the heavens and the earth,
and on the seventh day He ceased and rested. (verse 17)<\/p>\n
Here we have further elaboration, explaining why Hashem chose the Sabbath day for the sign of His covenant with us \u2013 namely, because He, too, rested on that day from the work of creation.<\/p>\n
Thus, on the one hand, the Nation of Israel will identify with G-d\u2019s actions and will act in the same way, while on the other hand, Hashem will mark this day of resting as a sign of His link with Bnei Yisrael.<\/p>\n
In this vein, let us return to the story of Creation, at the end of which we learn about the first Sabbath in history, as is written: \u201cThe heavens and the earth were completed … G-d blessed the seventh day and hallowed it, for on it He abstained from all His work that G-d created to do.\u201d (B\u2019reshit 2,1-3)<\/p>\n
The last word of the verse, la'asot, means \u201cto do\u201d or \u201cto make.\u201d\u00a0 It can refer either to the world, or to the Sabbath day. It could mean that G-d created the world and brought it to a status of having been completed \u2013 or it could be telling us that He set the Sabbath day for the future as a mark of His covenant.<\/p>\n
According to the latter explanation, the world is to wait nearly 2,500 years from Creation until the Nation of Israel receives the Torah – and Israel will then, by refraining from work on Shabbat, make the Sabbath into a sign of the covenant G-d forged with Israel:<\/p>\n
\u05d5\u05b0\u05e9\u05c1\u05b8\u05de\u05b0\u05e8\u05d5\u05bc \u05d1\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b0\u05d3\u05b9\u05e8\u05b9\u05ea\u05b8\u05dd \u05d1\u05bc\u05b0\u05e8\u05b4\u05d9\u05ea \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd.<\/p>\n
Bnei Yisrael shall keep the Sabbath, to make the Sabbath,
throughout their generations, an eternal covenant. (Sh\u2019mot 31,16)<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I am for My Beloved, He is for Me<\/p>\n
The exalted phrases discussed above \u2013 \u201cbetween Me and you\u2026 between Me and Bnei Yisrael…\u201d \u2013 imply something secret known by only the two parties: G-d and us. This very singular and remarkable connection between Hashem and Israel is revealed in Parshat Ki Tavo:<\/p>\n
\u05d0\u05b6\u05ea \u05d4' \u05d4\u05b6\u05d0\u05b1\u05de\u05b7\u05e8\u05b0\u05ea\u05bc\u05b8 \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05dc\u05b4\u05d4\u05b0\u05d9\u05d5\u05b9\u05ea \u05dc\u05b0\u05da\u05b8 \u05dc\u05b5\u05d0\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd…<\/p>\n
\u00a0You have raised G-d up high, to be your G-d… (D\u2019varim 26,17)<\/p>\n
and the very next verse states:<\/p>\n
\u05d5\u05b7\u05d4' \u05d4\u05b6\u05d0\u05b1\u05de\u05b4\u05d9\u05e8\u05b0\u05da\u05b8 \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05dc\u05b4\u05d4\u05b0\u05d9\u05d5\u05b9\u05ea \u05dc\u05d5\u05b9 \u05dc\u05b0\u05e2\u05b7\u05dd \u05e1\u05b0\u05d2\u05bb\u05dc\u05bc\u05b8\u05d4…<\/p>\n
And G-d has raised you up high, to be a treasured nation unto him…<\/p>\n
In other words: You, Israel, are for Him, and He is for you. Ani l\u2019dodi v\u2019dodi li \u2013 I am my beloved\u2019s, and my beloved is mine<\/a>. (Shir HaShirim 6,3)<\/p>\n The profundity of the two-sided covenant of Sabbath, and of the above verses, is further brought out by our Sages in a fascinating Talmudic passage (B\u2019rachot 6a) regarding the mitzvah of Tefillin. The Gemara states that while our Tefillin contains the fundamental verse Shma Yisrael, Hear O Israel, Hashem is our G-d, Hashem is One (D\u2019varim 6,4), G-d Himself has Tefillin with a verse expressing the other side of the coin: Who is like Your nation Israel, one nation in the land. (Chronicles I 17,21)<\/p>\n This Talmudic passage introduces us to a new Divine concept, that of This concept, revealed in Parashat Ki Tisa and encapsulated in the bilateralism of the Sabbath day, is the root of the Sabbath duality of zakhor and shamor in the Ten Commandments. We know that the Ten Commandments are written out twice, in Sh\u2019mot and in D\u2019varim, with slight but significant differences between them. The first version tells us to \u201cremember\u201d the Sabbath (zakhor), while in D\u2019varim, we are instructed to \u201cpreserve\u201d it (shamor). Before we clarify this duality, let us provide some background on the Ten Commandments in general.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Directly From G-d<\/p>\n It is well-known that there are 613 mitzvot in the Torah, as R. Simlai teaches in the Gemara (Makkot 23b). His colleague R. Hamnuna asks, \u201cFrom which verse is this number derived?\u201d \u2013 and gave this answer:<\/p>\n \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4 \u05e6\u05b4\u05d5\u05bc\u05b8\u05d4 \u05dc\u05b8\u05e0\u05d5\u05bc \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05de\u05d5\u05b9\u05e8\u05b8\u05e9\u05c1\u05b8\u05d4…<\/p>\n Moshe commanded us \u201cTorah\u201d as an eternal heritage… (D\u2019varim 33,4)<\/p>\n The word \u201cTorah\u201d in gematriya (Hebrew numerology) is calculated like this: the letter tuv is 400, vuv is 6, resh – 200, and heh \u2013 5, for a total of 611. R. Hamnuna explains: \u201cMoshe Rabbeinu commanded us Torah, i.e., 611 mitzvot. We also know that Hashem Himself directly taught us two others, namely, the first two of the Ten Commandments. In total, then, there were 613.\u201d<\/p>\n Bnei Yisrael heard two of the commandments from Hashem \u2013 and were overwhelmed. They felt that hearing G-d\u2019s voice directly was too much for them, and their fear and awe were too paralyzing. They therefore turned with trembling to Moshe and asked if he could himself transmit to them the remainder of the Divine commandments:<\/p>\n \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d0\u05b6\u05dc \u05de\u05b9\u05e9\u05c1\u05b6\u05d4, \u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05e2\u05b4\u05de\u05bc\u05b8\u05e0\u05d5\u05bc \u05d5\u05b0\u05e0\u05b4\u05e9\u05c1\u05b0\u05de\u05b8\u05e2\u05b8\u05d4 \u05d5\u05b0\u05d0\u05b7\u05dc \u05d9\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u05e8 \u05e2\u05b4\u05de\u05bc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05e4\u05bc\u05b6\u05df \u05e0\u05b8\u05de\u05d5\u05bc\u05ea.<\/p>\n They said to Moshe: Speak to us yourself and we will hear, The Ramban (Nachmanides) provides proof that this is what happened. He turns our attention to the unique language used in the first two commandments, indicating that these were the only ones Bnei Yisrael heard directly from Hashem. They are phrased in first-person, with Hashem speaking about Himself:<\/p>\n \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d4' \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05d5\u05b9\u05e6\u05b5\u05d0\u05ea\u05b4\u05d9\u05da\u05b8 \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05de\u05b4\u05d1\u05bc\u05b5\u05d9\u05ea \u05e2\u05b2\u05d1\u05b8\u05d3\u05b4\u05d9\u05dd…<\/p>\n I am Hashem your G-d; I have taken you out of Egypt…<\/p>\n \u05dc\u05b9\u05d0 \u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05dc\u05b0\u05da\u05b8 \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05d7\u05b5\u05e8\u05b4\u05d9\u05dd \u05e2\u05b7\u05dc \u05e4\u05bc\u05b8\u05e0\u05b8\u05d9…\u05db\u05bc\u05b4\u05d9 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d4' \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05d0\u05b5\u05be\u05dc \u05e7\u05b7\u05e0\u05bc\u05b8\u05d0…<\/p>\n Do not have any other gods before Me. But the other commandments refer to Hashem in the third person, indicating that someone else \u2013 Moshe \u2013 was speaking them:<\/p>\n \u05dc\u05b9\u05d0 \u05ea\u05b4\u05e9\u05bc\u05c2\u05b8\u05d0 \u05d0\u05b6\u05ea \u05e9\u05c1\u05b5\u05dd \u05d4' \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05dc\u05b7\u05e9\u05bc\u05c1\u05b8\u05d5\u05b0\u05d0…<\/p>\n \u00a0Do not bear the name of your G-d in vain.<\/p>\n \u05d6\u05b8\u05db\u05d5\u05b9\u05e8 \u05d0\u05b6\u05ea \u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b0\u05e7\u05b7\u05d3\u05bc\u05b0\u05e9\u05c1\u05d5\u05b9…\u05d5\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea \u05dc\u05b7\u05d4' \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8…<\/p>\n \u00a0Remember the Sabbath day to keep it holy… \u05db\u05bc\u05b7\u05d1\u05bc\u05b5\u05d3 \u05d0\u05b6\u05ea \u05d0\u05b8\u05d1\u05b4\u05d9\u05da\u05b8 \u05d5\u05b0\u05d0\u05b6\u05ea \u05d0\u05b4\u05de\u05bc\u05b6\u05da\u05b8 \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05d9\u05b7\u05d0\u05b2\u05e8\u05b4\u05db\u05d5\u05bc\u05df \u05d9\u05b8\u05de\u05b6\u05d9\u05da\u05b8 \u05e2\u05b7\u05dc \u05d4\u05b8\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4' \u05d0\u05b1\u05be\u05dc\u05b9\u05d4\u05b6\u05d9\u05da\u05b8 \u05e0\u05b9\u05ea\u05b5\u05df \u05dc\u05b8\u05da\u05b0.<\/p>\n Honor your father and mother, in order that your days will be lengthened on the land that Hashem your G-d has given you.<\/p>\n In short, Israel heard the first two commandments directly from G-d, while the others were uttered by Moshe.<\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Zakhor V\u2019Shamor<\/p>\n There are two major differences in the way the commandment of Sabbath is presented in the two versions of the Ten Commandments, in Parashat Yitro (Sh\u2019mot) and in VaEtchanan (D\u2019varim). We have mentioned one of them: In Sh\u2019mot, we are commanded to remember this special holy day (zakhor), while in D\u2019varim, the Torah instructs us to safeguard it (shamor).<\/p>\n The Torah also provides different explanations for the Sabbath in the two versions. In Sh\u2019mot, the Torah tells us: "In six days Hashem made the Heavens and Earth… and He rested on the seventh day. He therefore blessed the Sabbath day and sanctified it.\u201d (Sh\u2019mot 20,10)<\/p>\n In D'varim, however, a different reason for the Sabbath is given: \u201cRemember that you were a slave in Egypt, and G-d took you out of there… He therefore commanded you to make the Sabbath day.\u201d (D\u2019varim 11,14)<\/p>\n In D'varim, the Torah explains Shabbat via the first level: Israel\u2019s uniqueness in that G-d took them miraculously out of bondage to make them His people. In Sh\u2019mot, on the other hand, the emphasis is on the second floor: G-d as Creator of the World.<\/p>\n
\u201cG-d\u2019s Tefillin.\u201d It is obviously not a reference to physical parchment and straps, but rather to the message for which Tefillin stands. Our Tefillin is a crown upon our head, a sign that we crown G-d as our King. At the same time, G-d, too, has great love and admiration for the Nation of Israel, the nation of such lofty and unique spiritual goals and ambitions \u2013 and He is therefore willing to bring down His divinity from the infinite heights of the heavens and reveal it in the man-made Mishkan (Tabernacle) and Mikdash (Holy Temple).<\/p>\n
and have not G-d speak to us, lest we die. (Sh\u2019mot 20,15)<\/p>\n
Do not make idols… for I am Hashem your G-d…<\/p>\n
the seventh day will be a Sabbath unto Hashem your G-d.<\/p>\n